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1
Harris, Adrian Paul. "Embodied knowing in eco-paganism." Thesis, University of Winchester, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.502243.
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Although embodied knowing is fundamental to our experience, no previous study has detailed its role in a specific spiritual group. This thesis offers a new model of embodied situated cognition, and develops an embodied hermeneutics which uses Focusing in phenomenological research. I apply these tools to the first detailed ethnography of Eco-Paganism to reveal powerful processes of connection which have considerable significance for religious studies and ecopsychology. Chapters 2 and 3 survey the literature on Eco-Paganism and embodied cognition. Chapter 4 uses the latter to synthesise a model of embodied situated cognition which I call the 'enactive process model', because it draws primarily on enactivism (inter alia, Varela et al., 1991), and Gendhn's process philosophy (Gendlin, 1997). Current research shows that key aspects of cognition are situated and embodied (inter alia, Varela et al, 1991), such that we often think with place (inter alia, Preston, 2003). This raises epistemological questions which I address in a discussion of embodied philosophy in Chapter 5. I then explain my embodied hermeneutics methodology, and the practical application of the Focusing Interview technique, in Chapter 6. My fieldwork autoethnography, Chapter 7, provides an intuitive, felt understanding of life on a road protest site, and is followed by ethnographies of urban and protest site Eco-Paganism in Chapters 8 and 9. Chapter 10 discusses six processes which create a sense of connection to the organic environment, which include the felt sense (Gendlin, 1981) and the wilderness effect (Greenway, 1995).
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Jamison, Ian. "Embodied ethics and contemporary paganism." Thesis, Open University, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.543849.
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Contemporary understandings of ethics consistently situate them as the result of a focussed rational and intellectual process within a narrow range of academic and religious areas. I challenge this approach, and theorise an embodied approach to ethics as both possible and desirable. I argue that such an approach may be most easily located in the contemporary Pagan approach to environmental ethics, given that the rhetoric of Paganism valorises the body and privileges the natural environment. While I agree that Paganism is indeed a nature religion, I theorise that there are two simultaneous yet contradictory discourses of nature informing Paganism: the animist (privileging nature qua nature) and the esoteric (privileging a symbolic understanding of nature). I assert that my qualitative fieldwork demonstrates that some Pagans have developed an embodied ethic through close relationship with nature. I acknowledge that the development of such a profound relationship requires considerable effort and a great deal of time. I then compare this against quantitative data from an online survey of self-identifying Pagans in order to establish the extent to which such an approach might be representative. The Initial analysis of the online data supports the assertion that my respondents are likely to express positive attitudes to the environment, but are unlikely to participate in activism in relation to a number of specified areas. Deeper analysis compares the data between different groups identified along the animist/esoteric scale, and suggests that those Pagans who are more influenced by the animist discourse are indeed more likely to express environmentally friendly attitudes and to take part in activism. I conclude that such an embodied environmental ethic is possible, although this may be substantially contingent upon lifestyle. I posit that by understanding the diversity of discourses informing Pagan approaches to nature, academics may be able to more accurately interpret the diversity of Pagan approaches, and Pagans themselves may be able to move forward in discussions between their various traditions.
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Hallett, Jennifer Rachel. "Paganism in England, 1885-1914." Thesis, University of Bristol, 2006. http://hdl.handle.net/1983/84df7e45-7965-486b-b1c8-059bc148a95b.
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This thesis examines paganism in England from the late Victorian period to the outbreak of the First World War. It explores paganism as an aspect of cultural history and defines paganism as the use of images and ideas from the ancient, pre-Christian, Mediterranean world. It identifies the existence of a radical desire for paganism to be restored in the modem era and it asserts that although this desire cannot be separated into discrete groups or movements, it did manifest itself in different varieties. This thesis reveals that there were three different varieties of paganism in operation during our period; these are labelled 'responsible' paganism, 'decadent' paganism, and 'magical' paganism. The form and nature of these varieties of paganism are discussed, analysed, and placed in the context of the wider cultural situation. This thesis concludes that paganism was used in an attempt to satisfy both spiritual and human aspirations .
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Kofsky, Arieh. "Eusebius of Caesarea against paganism /." Leiden : Brill, 2000. http://catalogue.bnf.fr/ark:/12148/cb391827105.
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Swim, Jeffrey. "Idle Worship: Kenneth Grahame's Literary Paganism." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/35158.
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In this thesis, I explore the works of Kenneth Grahame in light of what some critics have deemed “literary paganism”. I argue that Grahame employs certain “pagan” tropes in order to launch a critique of modern culture. Grahame upholds a classical vision of leisure that rejects the ideology inherent to urbanization. His critique of modernity relies on a literary persona indicative of an alternative attitude to that of the middle class fin de siècle urban culture. His short stories add to this critique in their presentation of childhood as a pre-converted pagan existence which en-kindles a sense of disappointment with routinized adult life in the modern city. The Wind in the Willows embodies Grahame's vision of true leisure which is depicted in both the River Bank animals and their wetland ecosystem itself. By paying close attention to the pagan themes in Grahame’s writing, we gain a comprehensive view of his often misunderstood body of work.
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Simes, Amy Caroline. "Contemporary paganism in the East Midlands." Thesis, University of Nottingham, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282514.
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Jones, Ieuan Thomas. "Modern paganism in the United Kingdom." Thesis, University of York, 2003. http://etheses.whiterose.ac.uk/10965/.
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Moore, Richard. "Christianity and paganism in Victorian fiction." Thesis, University of Wales Trinity Saint David, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683121.
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Carpenter, Clare. "Medievalism and paganism : interpretations of the Carmina Burana." Thesis, University of York, 2001. http://etheses.whiterose.ac.uk/10816/.
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Macário, Paula Gomes 1975. "Neo-gregos da Belle Epoque brasileira." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270024.
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Orientador: Luiz Carlos da Silva DantasDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Résumé: L¿objetive de cet travail est identifier, recueillir et commenter une série de textes que forment une tendance particulier devant le conjoint de la producion littéraire brésiliene des premiers decades du vingtième siècle. Cette tendance se definit pour la utilisation de la thématique de la antiguité grecque e du paganisme pour exprimer idées de libéralisation morale. Idées que se mettait d¿accord avec le moment de transformation pour que passait une société en procés de modernisation. Pour fair cette lecture il a été nécessaire analyser come l¿universe de la antiguité grecque represéntait une référence symbolique de excellence esthétique et, en même temps, de une sensualité eloigné de la notion chétiene de péché. Aborder, puis, la notion historique de une société que s¿abouchait avec nouveaus et modernes usages, que donnaient visibilité a le cops. Finalement considérer come ces références ont été rassemblé pour un groupe de auteurs pour produire une littérature de face ornemental et sensuel, avec un sens de libéralisation
Resumo: O objetivo do trabalho é identificar, reunir e comentar textos que configurem uma tendência literária particular no panorama da literatura brasileira do início do vigésimo século. Tendência que se define pela utilização da temática da Grécia antiga e do paganismo como campo de explanação de ideais de liberalidade moral. Ideais que condiziam com o momento de transformação vivido por uma sociedade em processo de modernização. Para tanto coube analisar de que maneira o universo da antiguidade e do paganismo representara uma referência simbólica de tradicional sublimidade estética e, ao mesmo tempo, de uma sensualidade afastada da noção cristã de pecado. Abordar em seguida a noção histórica de uma sociedade em relação com novos e modernos hábitos, que conferiam destaque à corporalidade. E, por fim, considerar de que maneira tais referências foram reunidas e apropriadas por uma série de autores na construção de uma literatura hedonista e sensualizada, de feições ornamentais e sentido moralmente libertário
Mestrado
Literatura Brasileira
Mestre em Teoria e História Literária
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Spajic, Ana-Marija. "Women's empowerment in Neo-Paganism : A study of power and gender and what we can learn about women’s empowerment in Neo- Paganism." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-412858.
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Too often women have a secondary place in religious institutions, with no possibility to influence or come into leading positions. This thesis aims to understand women’s empowerment by searching for such examples in Neo-Paganism, a growing New Religious Movement (NRM) in the west. Grace Jantzen’s development of Foucault’s power theory is utilized to analyze and understand the results. A mixed method is used; four interviews are conducted with Wiccan and Druid women, a survey of 332 women is analyzed, and literature and studies on Neo-Paganism are analyzed. I draw the conclusion that Neo-Paganism can empower women in different ways, however, this can be influenced by socio-cultural factors, as empowerment can look very different in different countries. The result is meant to provide us with an understanding of women’s needs in a religious and spiritual context, so that women may become empowered within their religious communities.
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Bumblauskas, Mangirdas. "Samogitia's Christianisation and the paganism factor (15-16th c.)." Doctoral thesis, Lithuanian Academic Libraries Network (LABT), 2014. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2014~D_20140411_151000-25977.
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The work is devoted to elucidating the process of Christianisation of the last pagan region in Europe – Samogitia as a process of overcoming paganism or depaganisation in the 15th – 16th centuries. The main problem is a chronological difference in the conceptions that has existed in historiography for 500 years between what is considered to be the end of Samogitia’s Christianisation. This problem is solved, first of all, at a theoretical level taking over the conception of “conversion” from Western historiography applied to both political changes during the Christianisation period (the “official conversion”) and to the epoch of the society’s transformation from a pagan society into a Christian one (“conversion” in a broad sense).
Attempts are made in the thesis to show the main phases of Samogitia’s early Christianisation beginning with the stage of mission Christianisation whose main historical fact is Jeronimas Prahiškis’ mission in 1401–1404 that ended in the last victory of paganism. During the period of the “official conversion”, which encompasses baptising campaigns and the establishment of a diocese, the factor of paganism manifested itself in the pagan reaction – in the 1418 revolt, which failed to terminate the processes supervised by the international forum of that time – the Council of Constance. The end of the conversion in a broad sense is assessed according to the following indicators: the density of the network of parishes, the facts of the last baptisms of... [to full text]Darbas skirtas paskutinio Europoje pagoniško regiono – Žemaitijos christianizacijos kaip pagonybės įveikos arba depagonizacijos proceso XV–XVI a. išsiaiškinimui. Pagrindinė problema – istoriografijoje egzistuojantis 500 metų chronologinis sampratų skirtumas tarp to, kas laikoma Žemaitijos christianizacijos pabaiga. Ši problema sprendžiama pirmiausia teoriniame lygmenyje, perimant iš Vakarų istoriografijos „konversijos“ sąvoką, taikomą tiek christianizacijos politinių permainų laikotarpiui („oficialioji konversija“), tiek visuomenės virsmo iš pagoniškos į krikščionišką epochai („konversija“ plačiąja prasme). Disertacijoje siekiama parodyti pagrindinius Žemaitijos ankstyvosios christianizacijos tarpsnius, pradedant misijiniu christianizacijos etapu, kurios pagrindinis istorinis faktas yra Jeronimo Prahiškio misija 1401–1404 m., pasibaigusi paskutine pagonybės pergale. „Oficialiosios konversijos“ lūžyje, kuris apima krikštijimo akcijas ir vyskupijos įkūrimą, pagoniškasis veiksnys pasireiškė pagoniška reakcija – 1418 m. maištu, kuris vis dėlto nebenutraukė to meto tarptautinio forumo – Konstanco bažnytinio susirinkimo kuruojamo proceso. Konversijos plačiąja prasme pabaiga yra įvertinama pagal tokius rodiklius: parapijų tinklo tankis, paskutinių suaugusiųjų krikštijimų faktai, bažnyčių lankymo socialinės kontrolės sistemos faktai, dievų sąrašų bei pagoniškų praktikų liudijimai. Visi šie rodikliai leidžia teigti, kad XVII a. pradžią galima laikyti Žemaitijos konversijos pabaiga.
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Edwards, Leila Dudley. "Modern expressions of a traditional festival : contemporary Paganism and Halloween." Thesis, University of Sheffield, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.481527.
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Harris, Adrian Paul. "The wisdom of the body : embodied knowledge in eco-paganism." Thesis, University of Winchester, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.550230.
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Although embodied knowing is fundamental to our experience, no previous study has detailed its role in a specific spiritual group. This thesis offers a new model of embodied situated cognition, and develops an embodied hermeneutics which uses Focusing in phenomenological research. I apply these tools to the first detailed ethnography of Eco-Paganism to reveal powerful processes of connection which have considerable significance for religious studies and ecopsychology. Chapters 2 and 3 survey the literature on Eco-Paganism and embodied cognition. Chapter 4 uses the latter to synthesise a model of embodied situated cognition which I call the 'enactive process model', because it draws primarily on enactivism (inter alia, Varela et al., 1991), and Gendlin's process philosophy (Gendlin, 1997). Current research shows that key aspects of cognition are situated and embodied (inter alia, Varela et al., 1991), such that we often think with place (inter alia, Preston, 2003). This raises epistemological questions which I address in a discussion of embodied philosophy in Chapter 5. I then explain my embodied hermeneutics methodology, and the practical application ofthe Focusing Interview technique, in Chapter 6. My fieldwork auto ethnography, Chapter 7, provides an intuitive, felt understanding of life on a road protest site, and is followed by ethnographies of urban and protest site Eco-Paganism in Chapters 8 and 9. Chapter 10 discusses six processes which create a sense of connection to the organic environment, which include the felt sense (Gendlin, 1981) and the wilderness effect (Greenway, 1995). I conclude that a type of wilderness effect can catalyze the emergence of a complex 'nature based' spirituality amongst site Eco-Pagans, while a less intense form affects urban Eco-Pagans. Eco-Pagans sometimes use these processes of connection to think with a place. The processes of connection and thinking with place are fundamental to embodied situated knowing in Eco-Paganism, and help explain many of its distinctive aspects. By demonstrating the importance of embodied situated knowing in Eco-Paganism, I highlight the potential for further research into processes of connection and the impact of different physical spaces on religious practice in general.
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Collins, Loleta B. "A Coming Home: Neo-Paganism and the Search for Community." Oxford, Ohio : Miami University, 2002. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1020253276.
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Thesis (M.A.)--Miami University, Dept. of Comparative Religion, 2002.Title from first page of PDF document. Document formatted into pages; contains 74 p. Includes bibliographical references (p. 64-74).
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Grosso, Stefania <1988>. "Hellenism, paganism and aestheticism: Arnold’s influences on Hardy’s later novels." Master's Degree Thesis, Università Ca' Foscari Venezia, 2013. http://hdl.handle.net/10579/3784.
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The nineteenth century was characterized by important changes in society following the Industrial revolution and in this transformation era great personalities arose from the midst. This dissertation will consider one of the most prominent figure, Matthew Arnold, and his influence on Thomas Hardy, especially on his later celebrated and controversial novels. Firstly, the dissertation will explore the Victorian frame of mind in the light of some of the themes which both Arnold and Hardy dealt with, particularly, Religion, the Hellenism and Neoclassicism and the idea of Culture.
To investigate the values which gave shape to the Victorian frame of mind a few influential essays will be discussed in the first chapter, written by Carlyle, Mill, Huxley and Pater. These outstanding intellectuals and man of letters influenced the work of Thomas Hardy, who will be discussed in the following chapters. Starting with Tess of the D’Urbervilles, this dissertation will analyse the connections and influences of Matthew Arnold and his idea of Hellenism and Paganism especially in the character of Angel.
The following chapter will deal with the other great and controversial novel by Hardy, Jude the Obscure who might remind the readers of Arnold’s The Scholar-gypsy. Hardy developed in the novel contentious themes such as a critique of marriage, religion and sexuality.
The last chapter of this dissertation will focus on Hardy’s last novel, The Well-Beloved which is a more conscious novel on the artistic process and production, and it deals with the aestheticism, Neo-Platonism and the revival of the classical-Hellenic art which were part of the late nineteenth century Neo-paganism.
To conclude, this works will argue that the great novels of Hardy gather features and themes exposed and discussed throughout the XIXth century by the major philosophers and intellectuals. But Hardy, with an acute critique towards society and his eccentric vision of life, explored and developed the common Victorian themes looking and reshaping them with a modern outlook.
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Gradel, Ittai. "Heavenly honours : emperor worship in Italy from Augustus to the Severans." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.307227.
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Loughlin, Felicity Perpetua. "Religion, erudition, and enlightenment : histories of paganism in eighteenth-century Scotland." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31488.
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The history of paganism captivated many scholars in eighteenth-century Europe, and was brought into some of the greatest philosophical and religious debates of the age. 'Paganism' was a term that encapsulated a variety of religious beliefs and practices in the ancient and modern worlds, categorically defined through their shared distinction from the Abrahamic traditions of Christianity, Judaism, and Islam. Although research has been carried out into the historical study of paganism in eighteenth-century England and in many areas of continental Europe, histories of paganism produced in contemporary Scotland have largely been overlooked. This thesis aims to recover this forgotten dimension of Scottish historical scholarship by examining histories of paganism written by eighteenth-century Scots. It demonstrates that these writings provide valuable insights into Scottish intellectuals' attitudes towards religion and its history in the age of Enlightenment, and illuminate the ideas and scholarly practices that underpinned them. Part One examines the first half of the eighteenth century, exploring the writings of Robert Millar (1672-1752), Andrew Ramsay (1686-1743), Archibald Campbell (1691-1756), and Thomas Blackwell (1701-1757). It is shown that their approach to pagan religious history was founded in humanist scholarship and erudition; their findings were derived from the study of ancient texts, modern works of scholarship, and reports of modern pagans. It is demonstrated that this shared methodology did not translate into uniformity of interpretation. Pagan beliefs were variously regarded as manifestations of idolatry, as reflections of revealed religious truth, or as allegories of ancient philosophical wisdom; for some, paganism was soul-destroying, for others it was a crucial support for popular morality. It is argued, however, that each author provided a conjectural account of the origins of paganism, based on their perception of the earliest ages of human history, and their conception of the fabric of human nature. It is emphasised that, contrary to prevailing historiographical interpretations of the European study of paganism, the Scottish engagement with pagan religious history did not undermine contemporaries' attitudes towards the authority of the Christian Revelation or their perception of the superiority of Christianity. Part Two addresses the second half of the century, the age of the 'High Enlightenment'. It focuses on the natural histories of religion produced by the celebrated historians of the age, David Hume (1711-1776) and William Robertson (1721-1793). These works are generally regarded as the product of a new approach to historiography, which applied the science of human nature and society to the study of the origins and development of religious belief. It is argued here that these works in fact display remarkable continuity with the objectives, concepts, and scholarly practices that informed earlier histories of paganism. In framing their accounts of the natural development of religious belief, Hume and Robertson appealed to the evidence of the pagan past. A new emphasis on the stages of social and cognitive development supplemented, rather than replaced, the use of humanist scholarship, erudition, and conjecture in the study of pagan religious history. Nor did natural histories of religion necessarily threaten the privileged status of revealed Christianity. The thesis thus problematises the sharp division often drawn between the 'early' and 'high' phases of the Scottish Enlightenment, and questions the extent to which Scottish conceptions of religion and its history were radically transformed during the eighteenth century.
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de, Millo Cole. "Gaze not upon the * : Paganism and history use within digital games." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-100115.
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This bachelor thesis goal is to explore how paganism has expressed itself within the world of digitalgames through three different examples. It builds onto already existing research around videogames and history use as well as my own term paper that touched upon this subject. This thesis willbe done using academic literature concerning digital games, history use and paganism from Russiaas well as Japan.
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Waldron, David. "The sign of the witch : neo-paganism and the romantic episteme." Thesis, The Author [Mt. Helen, Vic.] :, 2002. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/62410.
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"The central premise of this dissertation is that the process by which representations of witchcraft are formed within the neo-Pagan movement are indicative of the broader interrelationship of Romantic and Enlightenment themes in Western culture."Doctor of Philosophy
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Berry, Damon. "White blood, white Gods an assessment of racialist paganism in the United States /." Connect to resource, 2006. http://hdl.handle.net/1811/6559.
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Thesis (Honors)--Ohio State University, 2006.Title from first page of PDF file. Document formatted into pages: contains 61 p.; also includes graphics. Includes bibliographical references (p. 59-61). Available online via Ohio State University's Knowledge Bank.
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Souza, Maria Isabel Brito de [UNESP]. "Gênese do cristianismo: a relação entre judeus e gentios no discurso de Paulo em meados do I século d.C." Universidade Estadual Paulista (UNESP), 2009. http://hdl.handle.net/11449/93396.
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Esta dissertação tem por objetivo a análise e avaliação do discurso de Paulo em Antioquia, em meados do I século d.C., com enfoque no texto de 2,11-14 da Carta aos Gálatas, onde ele discute com os líderes da Igreja a relação entre judeus e gentios, os limites da adoção dos rituais da Torá. O posicionamento de Paulo é entendido no contexto da cultura helenística e dos ideais do império Romano e o judaísmo é discutido a partir de suas múltiplas e complexas facetas e com toda a dinâmica cultural, social, econômica e religiosa em que se insere no período.
This research aims at the analysis and evaluation of speech of Paul in Antioquia, in mid of I century BC, with focus in the text 2,11-14 in the Letter to the Galatians, where he discusses with the others leaders of the Church the relationship between Jews and Gentiles, the limits of the adoption of the rites of the Torah. The position of Paul is understood in the context of Hellenistic culture and the ideals of the Roman Empire and the Judaism is discusses from its multiple and complex facets and with the dynamic cultural, social, economic and religious which includes the period.
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Pearson, Joannne Elizabeth. "Religion and the return of magic : Wicca as esoteric spirituality." Thesis, Lancaster University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322133.
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Rock, Stella Kathleen. "Russian 'double-belief' : text, context, concept." Thesis, University of Sussex, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323055.
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Stanciu, Radu Razvan. "Attitudes towards Paganism in Medieval Irish and Old Norse Texts of the Trojan War." Thesis, University of Cambridge, 2016. https://www.repository.cam.ac.uk/handle/1810/290141.
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The thesis compares the depictions of paganism found in the Middle Irish Togail Troí ('The Destruction of Troy'; first half of the twelfth century) and the Old Norse Trójumanna saga ('The Story of the Trojans'; first half of the thirteenth century), which are both based on Dares Phrygius's Late Antique De excidio Troiae historia. The two vernacular adaptations are presented in the wider context of the medieval popularity of Dares's text. The in-depth analysis of the pagan references (most of which relate to mythology and ritual), reveals Togail Troí's and Trójumanna saga's general source-based approach and their shared reliance on Latin mythographic scholarship, but also a different approach concerning the literary presentation of paganism. The Irish text's 'Christian' approach to the issue (as seen through authorial comments and historical contextualisation) is shown to be in contrast to the Norse text's 'classicising' approach (i.e. paganism presented as in the classical sources themselves). The findings of this analysis are then compared with the literary attitudes towards paganism encountered in medieval Irish and Norse texts more widely (especially in those set in Ireland or Nordic countries). This comparison reveals a general sympathy for many pagan characters that finds some parallels in the Trojan texts as well, but also a different representation of pagan deities in the two traditions. Indeed, the Irish tendency to avoid depicting the gods as such and the opposite Norse tendency, to portray them in an explicit way (often from a pagan point of view), mirror the evidence furnished by Togail Troí and Trójumanna saga. The literary attitudes to paganism and particularly towards mythology, which are encountered in the two texts, are further explored from the point of view of authorship. It is shown that the Irish author is writing in a historiographical mould, while the Norse author is writing in what could be described as a mythographical mould. Two complementary lines of interpretation are sketched for this phenomenon. The first one emphasises the existence of two different cultures of dealing with paganism in Irish and Norse literature respectively. The second line of interpretation draws to the fore two different approaches to the author-text relationship, examined through the framework of medieval literary theory. The final chapters highlight the importance of the research both for our understanding of the unique and complex literary cultures of medieval Ireland and Iceland and for the light that can be shed on the multifaceted relationship between authors and texts in medieval literature through the prism of paganism.
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Grossman, Deborah. "Survivals of Paganism in Christian Medieval Iceland as Evidenced by the Icelandic Family Sagas." Oberlin College Honors Theses / OhioLINK, 1988. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1363964743.
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Rathouse, William. "Contested heritage : examining relations between contemporary pagan groups and the archaeological and heritage professions in Britain." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683043.
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This thesis uses ethnographic field research and literature analysis to examine the sometimes fraught interactions and relationships between the archaeologists and heritage managers who manage and interpret the material remains of Britain’s ancient past and contemporary Pagan groups to whom such remains are sacred. It provides a description of contestation of sites and human corporeal remains followed by a detailed analysis of the reasons presented in the discourse of contestation and the underlying attitudes behind the issues. The Thesis concludes with some thoughts on how heritage managers and archaeologists may better manage their interactions with the Pagan community in the future.
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Davies, Jason Peter. "The articulation of Roman religion in the Latin historians Livy, Tacitus and Ammianus Marcellinus." Thesis, University College London (University of London), 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321893.
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Fulk, Angela Beth. "“On Anginne”: Anglo-Saxon Readings of Genesis." Miami University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=miami1197587870.
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Charbonneau, Marisol. "A distinct Paganism: The Contemporary Pagan revival in Montreal at the turn of the millennium." Thesis, University of Ottawa (Canada), 2008. http://hdl.handle.net/10393/27669.
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Contemporary Paganism, including Wicca, is a new religious movement that has taken root in the worldwide Anglophone diaspora, including Canada. Due to the fact that the majority of the population within Quebec is Francophone, several researchers of Paganism have cast doubts as to whether the Pagan movement could ever take root in the province. This research is an ethnographic study of Paganism in Montreal, Quebec's largest city and sole metropolis, using participant-observation, survey questionnaires, and one-on-one interviews in both English and French. This research aims to determine whether there are any significant differences between Anglophone and Francophone Pagans in Montreal, the degree to which Quebec culture has influenced the development of the religion within the province, and how the unique and distinct forms of Paganism in Quebec challenge the hegemony of the American model of Paganism. This research also explores the ways the development of a Pagan identity can be likened to the process of ethnogenesis.
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Moretti, Debora. "The witch and the shaman : elements of paganism and regional differences in Italian witches' trials." Thesis, University of Bristol, 2017. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.761223.
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Silva, Dartagnan Abdias. "Há bruxas na cidade: a Wicca a partir da representação da UWB." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/5433.
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CNPq - Conselho Nacional de Desenvolvimento Científico e Tecnológico
Criada no século XX, a Wicca pode ser enquadrada compondo o espectro da chamada Nova Era. Caracteriza-se por ser uma religião autonômica, ecológica e de privatização religiosa. Herda dessa constituição um processo de reencantamento do mundo e, ambiguamente, de manutenção do mundo secularizado em que vivemos. Da mesma forma, em sua formação atual, ela pode ser considerada, simultaneamente, um processo de communitas, enquanto também se articula a partir de comunidades emocionais. Esses dois conceitos, aparentemente distintos – um vindo de Victor Turner, o outro de Danièle Hervieu-Léger –, parecem se entrelaçar, quando analisamos a dinâmica desse campo: em sua estrutura ritualística e religiosa/social. Compondo a ambientalização moderna dessa religião essa dinâmica constante provoca tensões e porosidades no campo. O primeiro descreve com exatidão o processo da traçagem do Círculo Mágico e o segundo se dirige aos seus covens. Desse modo, o presente trabalho propõe algumas reflexões a respeito da realidade wiccana encontrada na cidade do Rio de Janeiro (RJ). Buscase compreender, portanto, a pergunta “quem são os bruxos modernos?”. A resposta a essa pergunta nos leva à compreensão crescente e profunda desse tema tão recente e tão vasto de pesquisa.
Created in the 20th century, Wicca can be framed composing the New Age spectrum. It is characterised for being an autonomic and ecologic religion and also for religious privatization. For its constitution, it inherits a process of re-enchantment of the world and, ambiguously, of maintenance of the secularised world that we live in. In the same way, in its current formation, it can be considered, simultaneously, a process of communitas, as it comes from emotional communities. These two concepts, aparently distinct one from another – the first coming from Victor Turner, and the other from Danièle Hervieu-Léger –, seem to interweave when we analyse the dynamics of this field: in its ritualistic and religious/social structure. Composing the modern environmentalization of this religion, the constant dynamics causes tensions and porosity in the area. The first describes with exactitude the drawing process of the Magic Circle; the second heads to its covens. Therefore, the present work proposes some reflexions concearning the Wicca reality found in the city of Rio de Janeiro (RJ). Thus, it is an attempt to comprehend the following question: “Who are the modern witches [Wiccans]?” The answer to this question lead us to the crescent and deep comprehension of this very recent and wide topic.
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Almeida, Guilherme Weber Gomes de. "Paganismo cristão: o processo de construção da moralidade dos contos dos irmãos Grimm." Universidade Federal de Goiás, 2017. http://repositorio.bc.ufg.br/tede/handle/tede/7236.
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Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG
The Brothers Jacob and Wilhelm Grimm made a deep research of the culture and folklore from Germany in the XIX century, which is focused on the popular oral tales. The following work focuses on analyzing the construction process of the moral of the Brothers Grimm tales regarding the relation between pagan symbolism and Christian values. In sum, four Brothers Grimm’s tales were analyzed “Snow White” (“Schbeewittchen”), “The Water of Life” (“Das Wasser des Lebens”) e “Rumpelstiltskin” (“Rumpelstilzchen”) (originally published on Kinderund Hausmärchen, from 1812) e “The Pied Piper of Hamelin” (“Die Kinderzu Hameln”) (from DeustscheSagen, published in 1816). The literary analysis considered several important things such as space, time, characters, narrative structure, themes and conflicts. A deep research was necessary to understand the historical evolution of each tale. The literary analysis was done from the Portuguese translation of Kinder- und Hausmärchen, Contosmaravilhososinfantis e domésticos 1812-1815 (2012), translated by Christine Röhring, published by Cosac Naify. The Pied Piper of Hamelin was analyzed from the version translated by American scholar D. L. Ashliman from 2013, which is available in his personal academic web page. The theory base comes from several important scholars, such as Nelly Novaes Coelho (1998), Jack Zipes (2002), Maria Tatar (2004), Karin Volobuef (2011), D. L. Ashliman (2013), among others.
No século XIX, os irmãos Jacob e Wilhelm Grimm realizaram um amplo mapeamento cultural do folclore alemão com ênfase nos contos de tradição oral popular. O trabalho a seguir tem como objetivo analisar o processo de construção da moral dos contos dos irmãos Grimm, tendo em vista a relação entre o simbolismo pagão e os dogmas cristãos. Foram analisados 4 contos dos irmãos Grimm: “Branca de Neve” (“Schbeewittchen”), “A água da vida” (“Das WasserdesLebens”) e “Rumpelstiltskin” (“Rumpelstilzchen”) (publicados originalmente na coletânea Kinder- und Hausmärchen de 1812) e “O Flautista de Hamelin” (“Die KinderzuHameln”) (que consta na obra DeustscheSagen, publicada em 1816). Os contos foram analisados a partir de alguns pontos considerados como relevantes para a construção da moralidade literária: espaço, tempo, personagens, estrutura da narrativa, temática e conflitos. Foi realizada também uma profunda pesquisa de informações importantes para melhor compreender a evolução histórica de cada peça literária em questão. Os contos serão analisados a partir da primeira edição de Contos maravilhosos infantis e domésticos 1812- 1815 (2012), traduzido por Christine Röhrig, publicado pela editora Cosac Naify. O conto “O Flautista de Hamelin” foi analisado a partir das versões traduzidas pelo pesquisador americano D. L Ashliman de 2013 que constam em sua página acadêmica. A fundamentação teórica foi realizada a partir de importantes pesquisadores literários tais como Nelly Novaes Coelho (1998), Jack Zipes (2002), Maria Tatar (2004), Karin Volobuef (2011), D. L. Ashliman (2013), entre outros.
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Hagen, William Ross. "Norwegian black metal: Analysis of musical style and its expression in an underground music scene (Paganism)." Diss., Connect to online resource, 2005. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1432318.
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Smith, Rachael D. "Contemporary Paganism in America : the role of heterosexual and homosexual males in a female oriented religion." Virtual Press, 2006. http://liblink.bsu.edu/uhtbin/catkey/1347736.
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This study explores the origins and development of one of America's largest alternative religions, contemporary Paganism, while placing emphasis on the roles of homosexual and heterosexual males within a movement that is dominated by women and focused on a Goddess, rather than a God. This gendered examination demonstrates contemporary Paganism's roots in the counterculture movement of the 1960s, and investigates how rituals have changed for boys within the movement, as well as ritual modification among homosexual males. This study reveals a reverse sexism among contemporary Pagan women toward males within the community and how this group is still working toward understanding and acceptance between the sexes. With an ever growing presence and over 300, 000 contemporary Pagans in the United States to date, this religious group adds to the changing contours of American religion.Ball State UniversityMuncie, IN 47306Department of History
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Amara, Zahia. "Arnobe et les cultes païens : étude sur le livre VII de l’Adversus Nationes." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAC023.
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Pour triompher de ses adversaires et faire valoir le christianisme, Arnobe de Sicca, apologiste chrétien de l'Afrique du Nord, s'évertue à saper les bases du paganisme en s'attaquant respectivement aux idoles et aux pratiques idolâtriques païennes. Dans le livre VII de son traité apologétique l'Adversus nationes, il pose la question des sacrifices et des offrandes faits aux dieux ainsi que d'autres cultes institués en leur honneur. Il explique que, loin de faire plaisir aux dieux, les sacrifices sanglants constituent une abomination dont les dieux ne sauraient se rendre responsables. Comptant "parmi les documents les plus riches dont dispose l'historien de la religion romaine sur les finalités et les modalités du sacrifice ...", le livre VII n'a pourtant pas fait l'objet d'une recherche approfondie de son contenu. Aussi, ce travail de recherche propose un commentaire littéraire et stylistique du livre VII ainsi qu'une analyse thématique et comparativeTo triumph over its adversaries and to put forward Christianity, Arnobe of Sicca, Christian apologist of North Africa, strives to sap the bases of paganism by attacking both the idols and the pagan idolatrous practices. In book VII of his apologetic treaty "Adversus Nationes", he questions the sacrifices and the offerings made to the gods as well as others worships instituted in their honor. He explains that, far from pleasing the gods, the bloody sacrifices constitute an abomination that gods could not make themselves responsible of. Counting "among the richest documents availableto the historian of the roman religion on the finalities and the methods of the sacrifice...", book VII however was not the object of a deep research regarding its contents. This research work proposes a literary and stylistic study of book VII as well as a thematic and comparative analysis
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Bowman, Marion Irene. "Vernacular religion and contemporary spirituality : studies in religious experience and expression." Thesis, University of South Wales, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285956.
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Blomstrand, Jaqueline. "Att leva i en magisk värld : En litteraturstudie om synen på magi hos tre framstående neopaganistiska författare." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-81029.
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The purpose of this essay is to study the pluralism of notions of magic and magic ritualization by doing an analysis of three influential books by three Neopagan authors. The works that were used as material for this essay were Witchcraft today by Gerald Gardner, Wicca by Scott Cunningham and Instant Magick: Ancient wisdom, modern spellcraft by Christopher Penczak. The study answers two main questions: Which views on magic does each author express, regarding what magic is and how it should be practiced? How can each author’s views on magic be explained by studying the society the author lived in and the Neopagan traditions he came into contact with? For this study, I have been inspired by Åsa Trulsson and Catherine Bell. I use Bell’s concept of ritualization in order to provide a perspective where the practitioner is put in the center of attention, not the ritual itself. This essay showed that the authors’ views of magic and how it should be practiced can be explained by studying the societies they lived in as well as which Neopagan tradition they belonged to. Gardner has a much more rigid view on what magic is and how it should be exercised, compared to Cunningham and Penczak, which can be explained by the more traditional view on religion and ritual that existed during Gardner’s life, and his wish to legitimize the tradition he presented to the world. Furthermore, this essay shows that Gardner has influenced both Cunningham and Penczak, who have also been influenced by more diverse traditions than Gardner, such as Kabbalah, Reiki et cetera. This more diverse inspiration from other traditions also explains the differences between Gardner and the other two authors.
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Hoogen, Marilyn Meyer. "Igor Stravinsky, Nikolai Roerich, and the healing power of paganism : The rite of spring as ecstatic ritual of renewal for the twentieth century /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/7157.
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Collie, Stephen Lee. "A study of angel idolatry in Colossians, Revelation, and Hebrews and their implications for contemporary Christianity." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
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Baran, Sorin Ovidiu. "Motifs préchrétiens dans le conte populaire roumain." Thesis, Grenoble, 2011. http://www.theses.fr/2011GRENL009/document.
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La thèse présente se propose de reconsidérer le cliché narratif des contes populaires, celui de la lutte permanente entre le Bien et le Mal, puisque, après l'analyse du fond préchrétien, caché derrière la structure superficielle de la narration, la véritable raison d'être des figures mythiques révèle un monde qui n'est pas l'antithèse, mais un monde de l'ambivalence. Cela conduit à l'impossibilité de déterminer définitivement la nature des symboles et des images qui se développent dans les contes de fées, mais également à la possibilité de créer une autre grille de lecture des contes de fées. L'analyse commence par l'identification du substrat païen de la figure mythique du zmeu des contes populaire roumains, dans une approche comparative, a l'aide des instruments modernes de l'imaginaire.La figure du zmeu est intégrée dasn une système mythique originaire où sont projetés deux ordres du sacré: une ordre traditionnel qui protege les valeurs sacrées initiales du monde et une ordre innovatrice qui change le sens primordial de l'univers du sacré. Entre ces deux ordres, la figure du zmeu, comme représentant le monde ancien, entre en conflit avec la figure du héros sauveur, représentant le nouveau monde.De ce conflit, le zmeu est un figure vaincue par les mécanismes de l'histoireThe present thesis proposes to reconsider the narrative cliche narrative of the folk tales, that of the constant struggle between good and evil, after the analysis of pre-Christian background, hidden behind the superficial structure of the narrative, the real reason for be mythical figures reveals a world that is not the antithesis, but a world of ambivalence. This leads to the inability to determine definitively the nature of symbols and images that grow in fairy tales, but also the ability to create another way of reading fairy tales. The analysis begins by identifying the substrate of the pagan mythical figure of the Romanian folk tales zmeu in a comparative approach, with the help of modern instruments of the imagination. The figure of Zmeu is integrated in a mythical origin where are projected two orders of the sacred: a traditional order that protects the sacred values of the world and an initial order innovation that changes the meaning of the primordial world of the sacred. Between these two orders, the figure of zmeu, as representing the ancient world, conflicts with the figure of the warrior who, representing the new monde.In this conflict, the figure of zmeu is defeated by the mechanisms of history
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Nichols, Sebastian Toby. "'The Gods of the Nations are idols' (Ps. 96:5) : paganism and idolatry in Near Eastern Christianity." Thesis, Durham University, 2014. http://etheses.dur.ac.uk/10616/.
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This thesis will explore the presentation in Christian literature of gentile religious life in the Roman Near East in the first few centuries AD. It will do so by performing a close study of three sources – the Syriac Oration of Meliton the Philosopher, the Syriac translation of the Apology of Aristides, and the Greek Address to the Greeks of Tatian. It will compare their presentation of a number of areas of gentile religious life – focussing particularly on iconolatry, sacrifice, and morality – and attempt to build a coherent picture of Christian attitudes to these areas. It will then compare these attitudes with a variety of non-Christian evidence: the majority of this will be literary sources, and in particular Lucian of Samosata, but will also include epigraphic evidence from the region. Other Latin and Greek sources will be compared when applicable, but the focus will remain on religious life in the Roman Near East. In the process, this dissertation will not only determine whether it is possible to talk about a single Christian ‘attitude’ towards gentile religious life in the area, but also develop a more detailed picture of the perception of that religious life by its gentile participants. This dissertation will also help to improve our understanding of the relationship between Christians and their gentile neighbours in the Roman Near East. In particular, it will explore the role that Christian literature played in the development of hostility towards the cult in this period. It will conclude by exploring the reasons for this hostility, and placing Christian literary attitudes in their proper context, by demonstrating that Christian literature, and the attitudes that it promotes, could have had a significant impact on their interaction with gentiles, and that this impact has largely been overlooked in scholarship on the development of Christianity.
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Souza, Maria Isabel Brito de. "Gênese do cristianismo : a relação entre judeus e gentios no discurso de Paulo em meados do I século d.C. /." Assis : [s.n.], 2009. http://hdl.handle.net/11449/93396.
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Orientador: Ivan Esperança RochaBanca: André Leonardo Chevitarese
Banca: Andrea Lucia Dorini de Oliveira Carvalho Rossi
Resumo: Esta dissertação tem por objetivo a análise e avaliação do discurso de Paulo em Antioquia, em meados do I século d.C., com enfoque no texto de 2,11-14 da Carta aos Gálatas, onde ele discute com os líderes da Igreja a relação entre judeus e gentios, os limites da adoção dos rituais da Torá. O posicionamento de Paulo é entendido no contexto da cultura helenística e dos ideais do império Romano e o judaísmo é discutido a partir de suas múltiplas e complexas facetas e com toda a dinâmica cultural, social, econômica e religiosa em que se insere no período.
Abstract: This research aims at the analysis and evaluation of speech of Paul in Antioquia, in mid of I century BC, with focus in the text 2,11-14 in the Letter to the Galatians, where he discusses with the others leaders of the Church the relationship between Jews and Gentiles, the limits of the adoption of the rites of the Torah. The position of Paul is understood in the context of Hellenistic culture and the ideals of the Roman Empire and the Judaism is discusses from its multiple and complex facets and with the dynamic cultural, social, economic and religious which includes the period.
Mestre
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Snow, Andrea C. "Obscure Creatures: the ambiguous nature of the Urnes stave church carvings." OpenSIUC, 2016. https://opensiuc.lib.siu.edu/theses/1847.
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This paper explores the framing of Christianity through Old Norse religion via material culture as exhibited by the iconography of the façade of the stave church at Urnes, Lustrafjord, Norway. This paper addresses fluidity between belief systems while considering the geographical origins of the façade’s carvers, the performativity of the structure’s imagery in relation to its proximity from the hamlet at Urnes, Eddic poetry, and the inherently religious social practices of Old Norse religion. It suggests that although the carvings have been interpreted as Christian imagery that is executed in a Viking Age or Late Iron Age style, they are more believably read as pagan in content. This is explored through analysis of the interoperability of Christianity and Old Norse religion during the early years of Norwegian conversion.
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Marino, Joseph A. "The Will to Chaos and a Dancing Star: Aleister Crowley, Neo-Paganism and the Technologies of the Selves." The Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392818598.
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Maxson, Brian Jeffrey. "Book Review of Pagan Virtue in a Christian World: Sigismondo Malatesta and the Italian Renaissance." Digital Commons @ East Tennessee State University, 2017. https://dc.etsu.edu/etsu-works/2663.
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Review of Anthony F. D’Elia. Pagan Virtue in a Christian World: Sigismondo Malatesta and the Italian Renaissance. Cambridge: Harvard University Press, 2016. x + 355 pp. $39.95 (cloth), ISBN 978-0-674-08851-1.
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Horner, David Alan. "The seeds of virtue : law and virtue ethical conceptions in Aquinas's ethics." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:91aff45b-df61-4435-937d-b8331ec20b86.
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There is a prima facie incompatibility between a law conception of ethics, in which law concepts (e.g. ought, rule, action) are basic, and a virtue conception of ethics, in which virtue concepts (e.g. character trait, ideal, agent) are basic. However, both conceptions contain elements that are needed for an adequate ethical account. Aquinas's conception of ethics is of interest, because it combines virtue and law components within a broadly Aristotelian account. I argue that Aquinas's virtue-and-law ethical conception is not ad hoc, but emerges from, expresses, and is grounded normatively, rationally, and motivationally in his general conception of practical thought. My first objective in the thesis is to explicate and defend an interpretation of Aquinas's understanding of practical thought as the rational determination of general good into particular action. I argue, first, that this interpretation expresses Aquinas's conception of the nature of practical thought, as reflected in Aquinas's central practical concepts of order, nature, good, and reason. Second, I argue that this interpretation is expressed in Aquinas's conception of the structure of practical thought, as reflected in general, specific, and particular conceptual levels of practical thinking, reasons, and forms of reasoning. My second objective in the thesis is to show that Aquinas's virtue-and-law account presupposes and develops this conception of practical thought, and briefly to indicate how insights from Aquinas's account elucidate relationships between virtue and law ethical conceptions.
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Apruzzese, Vincent. "La fin de l'Antiquité chez les Sénons, Meldes et Parisii : persistances, adaptations ou ruptures religieuses dans trois cités de Lyonnaise (IIIe-VIe s.)." Electronic Thesis or Diss., Paris 10, 2024. http://www.theses.fr/2024PA100014.
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Cette thèse s'intéresse aux mutations religieuses propres à l'Antiquité tardive appliquées ici au cadre strict et cohérent de la civitas gallo-romaine. Elle se fonde sur une réinterprétation de données anciennes mais aussi sur une documentation récente, renouvelée par l'archéologie préventive. L'espace correspondant aux territoires Sénons, Meldes et Parisii, coïncide avec le secteur central et éminemment stratégique de la province de Lyonnaise Sénonaise, situé à la confluence de la Seine, de l'Yonne, de la Marne et d'un tronçon de la via Agrippa venus structurer le territoire. Un secteur connu pour avoir vu séjourner plusieurs années le César Julien, favorable au paganisme. Une cinquantaine de sites majeurs, extraits d'un corpus fort de 270 sites polythéistes ou chrétiens seront analysés mais aussi remis en contexte par analyse spatiale S.I.G. en tenant compte de la trame de l'occupation rurale (plus de 1500 points de peuplement pour les années 250-525). Le cadre de l'étude débute au milieu du IIIe s. et entend pallier à la disparition des sources épigraphiques religieuses. La question de l’entretien des sanctuaires et du devenir des pratiques rituelles devient dès lors centrale tout au long du IVe s., a fortiori dans la triple conjoncture voyant l’appauvrissement théorique des cités, la christianisation progressive des élites et une législation impériale de plus en plus hostile à l’égard des sacrifices sanglants. La disparition des cultes publics s’opère parfois dès la seconde moitié du IIIe s., traduite sur le terrain par une dégradation des temples ou par leur potentielle condamnation et mise en carrière. Elle entraîne une déstabilisation religieuse et politique des communautés païennes par absence de cadre. Il appartient alors d’observer les stratégies planifiées, ou subies, mis en œuvre par la cité ou par d’autres collectivités pour conserver une portion des sanctuaires en état de marche, et ce jusqu’à leur abandon définitif que l’on situe entre la fin du IVe s. et le premier quart du Ve s. Cet abandon, sanctionnant une occupation parfois précaire, semble en partie coercitif, qu’il résulte des décrets antipaïens ou de l’iconoclasme chrétien. Plus qu’une « disparition du paganisme », certains éléments militent pour une délocalisation des cultes aux Ve-VIe s., depuis les temples vers des lieux plus discrets, en l’occurrence domestiques ou naturels. En parallèle, l’examen de multiples indices chrétiens tend autant à relativiser l’impact du christianisme sur la trame urbaine avant le VIe s. (installations souvent médiocres et opportunistes), qu’à réévaluer son emprise dans les campagnes, et particulièrement parmi les domaines ruraux. Un nombre non négligeable de villae, lesquelles auraient appartenu préférentiellement à l’élite tardo-antique ou au fisc mérovingien, ont en effet intégré de probables oratoires et chapelles funéraires à leurs bâtiments. L’examen des modalités et la temporalité de cette christianisation de structures antérieures apportent un regard nouveau sur ce processus. La nouvelle religion, très peu visible au IVe s., semble s’être bornée aux cultes de sépultures fameuses (propriétaire de domaine, évêques ou martyrs), sur lesquelles on édifiera plus tard des église engendrant par agglomérat de nouveaux vici. Il est possible, mais loin d’être encore prouvé, que cette polarisation autour des tombes de thaumaturges rejoigne celle, à peine entraperçue, de la christianisation des sanctuaires païens naturels, hypothétiques successeurs des sanctuaires traditionnels désertés. Le dénominateur commun pouvant être l’attrait du salut, qui voit par exemple les sources fréquentées plus longtemps. Ainsi la transition entre le paganisme et le christianisme apparaît dès lors comme une césure floue et plurielle, qu’on peut limiter d’une part, à la disparition (imparfaite) des rites païens dans un cas, d’autre part, à l’essor des substitutions de bâtiments et de lieux par le christianismeThis thesis focuses on the religious mutations specific to Late Antiquity applied here to the strict and coherent framework of the Gallo-Roman civitas. It is based on a reinterpretation of old data but also on recent documentation, renewed by preventive archaeology. The space corresponding to the Sénons, Meldes and Parisii territories, coincides with the central and eminently strategic sector of the province of Lyonnaise Sénonaise, located at the confluence of the Seine, the Yonne, the Marne and a section of the via Agrippa came to structure the territory. An area known for having seen Caesar Julian, favorable to paganism, stay for several years. Around fifty major sites, extracted from a corpus of 270 polytheist or Christian sites, will be analyzed but also put into context by GIS spatial analysis. taking into account the pattern of rural occupation (more than 1500 settlement points for the years 250-525).The framework of the study begins in the middle of the 3rd century. and intends to compensate for the disappearance of religious epigraphic sources. The question of the maintenance of sanctuaries and the future of ritual practices therefore became central throughout the 4th century, especially in the triple situation of the theoretical impoverishment of cities, the progressive Christianization of elites and imperial legislation of increasingly hostile towards blood sacrifices. The disappearance of public worship sometimes took place as early as the second half of the 3rd century, reflected on the ground by a deterioration of the temples or by their potential condemnation and quarrying. It leads to religious and political destabilization of pagan communities due to the absence of a framework. It is then up to us to observe the strategies planned, or undergone, implemented by the city or by other communities to keep a portion of the sanctuaries in working order, until their definitive abandonment which is placed between the end of the 4th century. and the first quarter of the 5th century. This abandonment, sanctioning a sometimes precarious occupation, seems partly coercive, whether it results from anti-pagan decrees or Christian iconoclasm. More than a “disappearance of paganism”, certain elements militate for a relocation of cults in the 5th-6th centuries, from temples to more discreet places, in this case domestic or natural.At the same time, the examination of multiple Christian indices tends to put into perspective the impact of Christianity on the urban fabric before the 6th century. (often mediocre and opportunistic installations), than to reassess its influence in the countryside, and particularly among rural estates. A significant number of villae, which would have belonged preferentially to the late antique elite or the Merovingian taxman, in fact integrated probable oratories and funerary chapels into their buildings. Examining the modalities and temporality of this Christianization of previous structures provides a new perspective on this process. The new religion, very little visible in the 4th century, seems to have been limited to the cults of famous tombs (estate owners, bishops or martyrs), on which churches were later built, generating new vici in clusters. It is possible, but far from being proven yet, that this polarization around the tombs of thaumaturges joins that, barely glimpsed, of the Christianization of natural pagan sanctuaries, hypothetical successors of deserted traditional sanctuaries. The common denominator may be the attraction of salvation, which for example sees sources frequented for longer. Thus the transition between paganism and Christianity therefore appears as a vague and plural caesura, which can be limited on the one hand, to the (imperfect) disappearance of pagan rites in one case, and on the other hand, to the rise of substitutions of buildings and places by Christianity
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Fournis, Jean-Yves. "Le sacrifice humain dans la littérature latine, mythes, légendes, historicité, représentations." Phd thesis, Université de la Sorbonne nouvelle - Paris III, 2012. http://tel.archives-ouvertes.fr/tel-00841691.
Full textAbstract:
Soixante auteurs latins, du troisième siècle avant JC jusqu'au cinquième siècle de notre ère, sont convoqués dans ce travail pour contribuer comme annalistes, historiens, généraux ou Césars à démêler l'écheveau des mythes, légendes, faits historiques attestés relatant un sacrifice humain à Rome et dans l'Empire. Bien peu de ces faits furent eux-mêmes reçus comme sacrifices humains par les Romains toujours prompts à les interdire dans les provinces conquises, affirmant ainsi la supériorité de leur civilisation. Notre regard de penseurs modernes, soutenu par la rémanence toujours actuelle de véritables sacrifices humains dans le monde, nous conduit à explorer la littérature latine et, nous appuyant sur les textes dans une approche comparative, à tenter de distinguer les meurtres, assassinats, châtiments, des pratiques rituelles de mises à mort sacrées d'êtres humains. Le recensement de ces sacrifices, au sens où notre conscience actuelle nous enjoint de les définir comme tels, aboutit à une typologie dans laquelle sacrifiés, sacrificateurs, divinités allocutaires prennent la place que des siècles de respect absolu de la Loi, de la tradition, de la religion ont désignée comme nécessaire à la pérennité des institutions et de l'imperium romains. Au cœur de ces pratiques, souvent maintenues pendant des siècles, la puissance du sacré émerge comme un fondement consubstantiel à l'Urbs, le substrat de croyances générées par l'époque archaïque et consolidées par une fidélité indéfectible aux prescriptions des patres conscripti. L'angoisse des Romains affrontés aux peuples italiques puis aux barbares du nord et du sud, le constat amer que leurs légions ne sont pas invincibles et furent souvent vaincues, génèrent au fil des siècles une psychose de pérennité et de domination imposant un recours constant aux dieux protecteurs. Confortés par l'enseignement des mythes, généreux dans la transmission des légendes et l'admiration des héros, tout imprégnés de la cruauté de récits sanglants, les auteurs latins ne conçoivent les sacrifices humains que comme la mise en œuvre de rites religieux légaux à valeur expiatoire ou propitiatoire dans les situations de danger extrême pour la Cité. Il faut attendre l'apparition des premiers apologistes chrétiens pour qu'émerge une condamnation définitive de toutes les pratiques sacrificielles tant animales qu'humaines, en parallèle au rejet des divinités et croyances ancestrales. Une ère nouvelle s'annonce pour Rome, ère qui ne verra pas la disparition totale de tout sacrifice humain dans l'Empire.
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Barauskaitė, Rosita. "Moteriškoji O. Baliukonės ir N. Miliauskaitės mitologija." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2013. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2013~D_20130731_131759-54977.
Full textAbstract:
Magistro darbe aptariama Onės Baliukonės ir Nijolės Miliauskaitės poezija koncentruojantis į lyrinio subjekto mitinę sąmonę, jo sapnus, prisiminimus bei vizijas. Abi poetės, atstovaujančios viduriniajai poetų kartai (kurios centrą sudaro 1945–1955 metų gimimo poetai), savo kūryboje akcentuoja asmeninio patyrimo svarbą, o kultūrinė lyrinio subjekto patirtis skatina jo savivokos procesus. Darbe siekiama įrodyti, kad O. Baliukonės ir N. Miliauskaitės eilėraščio moters asmenybė formuojasi per mitinę moters sąmonę bei praeičiai besijungiant su dabartimi: vaikystė reflektuojama remiantis kadaise girdėtomis pasakomis bei legendomis, o lyrinis „aš“ nuolatos balansuoja tarp vaizduotės ir realybės, tarp sapno ir tikrovės, taip sujungdamas dvi egzistencines erdves. Sapnų ir mitų pasaulis bei lyrinio subjekto praeitis suvokiami kaip priešprieša chaotiškai dabarčiai. Negalėdama atsiriboti nuo realybės, eilėraščio moteris yra persekiojama beprasmybės ir vienatvės jausmo. Užuovėja atrandama kito glėbyje (prie kurio glaudžiamasi per sapnus) arba gamtoje, kurioje grįžtama į pirmapradę būtį. Gamtoje taip pat užmezgamas ryšis su anapusybe ir, transformuojant protėvių tikėjimą, gręžiamasi į pagonybę. Magistro darbe analizuojami ir tarpusavyje lyginami visi aptariamų autorių poezijos rinkiniai, nurodoma, kur poečių kūryba susijungia bei kur atsiskiria. O. Baliukonės ir N. Miliauskaitės poezija lyginama su kitų tos pačios kartos poečių (E. Juodvalkės, J. Vaičiūnaitės, T. Marcinkevičiūtės ir kt.)... [toliau žr. visą tekstą]This Master’s thesis discusses Onė Baliukonė’s and Nijolės Miliauskaitė’s poetry focusing on the dreams, memories and visions of the lyrical subject. Both poets, representing the middle generation of poets (the centre of which consists of the poets that were born within the period of 1945-1955), in their works, emphasize the importance of personal experience, and the cultural experience of the lyrical subject that drive her self-perception processes. The work aims to show that the personalities of the women of Baliukonė’s and Miliauskaitė’s poems are forming when the past merges together to the present: their childhood is reflected based on once-heard tales and legends, while the lyrical subject is constantly teetering between imagination and reality, between dream and reality, thus connecting the two existential spaces. The world of dreams and myths and the past of the lyrical subject are perceived as the opposite of the chaotic present. Being unable to make a distance between the reality and herself, the woman of the poem is persecuted by the feeling of meaninglessness and loneliness. The shelter is found in the arms of the other (to who is nestled when dreaming) or in nature, which serves as a conveyor to the primordial being. Nature helps to connect with the other side and, by transforming the ancient faith, the lyrical subject looks back to the paganism. The Master’s thesis analyses and compares with each other all the poets’ collections, indicating what unities and what... [to full text]